I am referring to situations in which it is very likely that there will not be any food unless Shabbos leniencies are exploited. For example, if literally all my food is all in the fridge, but I know I left the light in--can I open it, if it's the only way I will eat Shabbos? Or if someone deliberately misused the blech, and all of the food we have is dependent on profiting from their melacha, may we still eat? Or if my [only] food is wrapped in something that would require extensive work to open, may I open it in order to eat?

The focus of my question is not on whether or how such a thing could possibly occur, but on where having no food at all on Shabbos would fall on the scale of illness and other extenuating circumstances that could lead to a loosening of (particularly rabbinical) strictures.

I imagine a situation in which there is no immediate threat to life or health, and in which--for the sake of interest--there is also no risk of not completing the positive mitzvot. In other words, one has enough wine for 1 kiddush, and enough for 1 kezayis (kebeitza?) of bread x 3 meals per person. But literally nothing else.

Is there any threat to life or health? It sounds like you are asking about a case where there is threat to neither. If so, please edit to clarify as that could drastically change the answers to your question. Additionally you should clarify if the minimal performance of specific obligations (Kiddush, 3-meals, Lechem-Misheh) is at stake.
– Double AA♦Jan 22 '16 at 19:08

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@DanF ?!? It is most definitely prohibited to fast on Shabbat in ordinary circumstances.
– Double AA♦Jan 22 '16 at 19:51

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Also consider that you can become an "emergency" guest with one of the families in your shul. Also bring up amirah l'akum when turning off the light in the refrigerator is involved or about propping the door open so that the light never goes off.
– sabbahillelJan 22 '16 at 20:31

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Rav David Miller (Rosh Yeshiva in YU in Israel) once told me that Rav Soloveitchik once allowed someone who is unable to take the stairs because they are too old, to ask a non-jew to press the button on the elevator to allow the old man to take a walk on shabbat, because the walk was important for this mans Oneg shabbos. With a quick google I found an article that mentions something close to this from Rav Soloveichik. vosizneias.com/40334/2009/10/25/…
– Tzafnas PaneachJan 24 '16 at 2:00

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@SAH No, I am not suggesting that one can open the door once. I am suggesting that if amirah l'akum is allowed, or if the door is already open then it can be propped open. For example, if one does not know that the light is on, but opens it and sees the light, then it can be propped open so that it does not close and turn off the light.
– sabbahillelJan 24 '16 at 2:31

3 Answers
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Very good question. For a little child RMA OC 328, 17 told about melachot for little children meal preparation and allows only shevut of amira lenochri. Even no active derabanan chillul, even by the person who is chole sheen bo Saccana when there is no sakkanat evar. Roughly the Rosh is the stringent opinion and for the Rambam, Machloket Tur and Bet Yosef if he is really lenient.

Magid Mishne Shabbat 6, 9 in name of Raavad which is the source of this text.

Thus, To make a mel'acha derabanan with shinuy, for a bit of illness is allowed by SA. But e. g. to open the door of the fridge with the foot, (turn on the light is a problem keein deorayta even If he doesn't need it (מלאכה שאינה צריכה לגופה) ) seems not possible.

Or if my [only] food is wrapped in something that would require extensive work to open, may I open it in order to eat?

Rabbi Yosé ben Zimra went so far as to declare that Jews who fasted on Shabbat were assured of the cancellation of any negative decrees that had been issued against them by the heavenly court.(Brachot 31b)

Some of the sages say that the reason we gather extra manna before shabbat is because we should eat Enough before shabbat and that the day of shabbat is more spiritual.

(This is a view from some sages,dont downvote it because I give light to a view in the Talmud)

The statement from R Yose ben Zimra comes from Brachot 31b but the article you quote "forgot" to quote the next sentence ... "Nevertheless they return and exact punishment from him for the offense of neglecting to delight in the Shabbat". This makes your argument exactly the reverse of what you wanted it to be...
– mblochJan 23 '16 at 19:42

@mbloch But the gathering of the manna we find in the Torah,can we find the delight in Shabbat in the Torah or is it only in the Talmud?
– AigleJan 23 '16 at 20:08

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The source of oneg shabbat (delight of Shabbat) comes from Isaiah 58:13 vkarata lashabbat oneg (and you will call the Shabbat a delight)
– mblochJan 23 '16 at 20:11

@Eagel The gathering of the manna is in the Torah, but your interpretation of it (that it's to eat extra in preparation) is not.
– Double AA♦Jan 24 '16 at 1:58

YLT Ex 12:16 'And in the first day is a holy convocation, and in the seventh day ye have a holy convocation; any work is not done in them, only that which is eaten by any person--it alone is done by you,

Preparing food is not considered work as the verse clearly states. It says "soul" so it means both people and animals. Please do not say that it is only for Passover because this exemption is allowed on all Holy Meetings(miqra qodesh). Please see my question about Passover which explains the problem.

What's the relevance in pointing me to that question?
– ScimonsterJan 23 '16 at 21:25

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The question wasn't about preparing food. It was about where food is inaccessible due to external factors (eg. in a room where opening the door starts a fire).
– Double AA♦Jan 24 '16 at 2:14

My questions about Passover work is important for understanding Shemot 12:16. What work was banned on Passover? All work just like on Shabbat? Or just servile work? Text is inconsistent. And this exemption applies to all miqra qodesh. This is why it is given with the first one.
– Aleksandr SigalovJan 24 '16 at 2:45